Category Archives: Hanbali Fiqh & Aqeedah

The following is some research I did over a year ago for those striving to follow the Hanbali Madh-hab. I am not sure how much benefit it will be for people, but I decided that I would go ahead and post it for those that it may benefit insha’allah.

Imaam Al-Bahuti in his “Rawdh Al Murabbi’” page 42 states, in explaining this: [He touches] meaning the man [a woman with desire] that is because it is calling (or is stimulation) to Al Hadath.

Ibn Qudaamah states in Al-’Umdah regarding the nullifiers of wudhu’:

“And to touch a woman when it is out of shahwah (desire).”

In Al-’Uddah Sharh Al Umdah, Imaam Bahaa’ud-deen Al Maqdisi states after mentioning the three reported opinions,

“…And the third report, and it is the Thaahir (manifest opinion) of the Madh-hab, that it (i.e. the touch) nullifies the wudhu’ when it is done due to shahwah (desire), and it does not nullify the wudhu’ if it is due to other than shahwah, combining all of the verses and narrations together…” ((Page 45 of Al-Uddah published by Maktabah Daar As-Salaam ))

“[And the Third Opinion:] It is the Thaahir of the Madh-hab and it is that touching a woman out of shahwah (desire) nullfies the wudhu’. Touching does not nullify the wudhu’ if it is not done out of shahwah, [and this is derived by] combining all of the Aayaat and Narrations (Al Akhbaar). The “touch” is not hadath in and of itself, rather it is what calls (daa’) to hadath…”

The Sheikh continues with drawing a simile to An-Nawm (sleep), and how sleep itself is not hadath, but what it leads to (such as the probability of passing gas etc). For more detail see Sharh Al Kabeer and Al Mughni.

In Dalil At-Taalib, Shaykh Mar’i ibn Yusuf Al-Karmi writes,

“And the fifth (nullifier of wudhu’) is when a man touches a woman or a woman touches a man due to shahwa…”

In the gloss of Dalil At-Talib, Nayl Al-Maa’rib of Imam Abdul-Qaadir ibn ‘Umar Ash-Shaybaani he comments on the above,

“Due to Allah’s statement ‘…or touching women…’ and as for the touch it does not break wudhu’ unless it done out of shahwa due to the gathering of all the verses and narrations (akhbaar).” ((page 17 of Al-Azhar’s old publication – undated))

May Allah bless our beloved Prophet Muhammad, His family, His Companions, and those that follow them in righteousness. Amin!

Are Ḥanābilah anthropomorphists (mujassimah) because they establish what appears to be attributes of Allah?

Firstly, allow me to be very clear that I am not ḥanbalī. However, there is a growing sentiment among certain subsections of Muslims around the world that many ḥanābilah are actually anthropomorphists, especially those in our times, and hence they are either non-Muslims or at least extremely misguided. Based on this view, at least two entire countries in the Muslim world are either full of non-Muslims or extremely deviant human beings, in addition to their official or unofficial emissaries and followers around the world.
Whilst it doesn’t escape me that there have been some ḥanbalīs who actually were anthropomorphists over the centuries, the general majority of ḥanābilah throughout the centuries and even today are not anthropomorphists! The confusions lie in our failiure to communicate with each other based on the terms of our counterparts.

To illustrate this, allow me to share just one example: Ibn al-Fā’ūs al-Ḥanbalī established the tradition which says ❝the Blackstone is Allah’s right hand❞. For this, he was severely criticized and even entitled as al-Ḥajarī by Ibn al-Khāḍibah for establishing that a ḥajar (stone) is Allah’s right hand. Subḥānahū Wa Ta‘ālā! Now obviously, any sane person wouldn’t establish such a tradition on its apparent meaning, and any sane person would recognize that this is some form of metaphor! This is why al-Ghazzālī considered it insanity to establish this tradition on the apparent meaning in Faiṣal al-Tafriqah!

However, commenting on this specific example, Ibn Rajab al-Ḥanbalī said something that changes our entire view of the word ḍhāhir (apparent) or ḥaqīqah (reality) which is often used in the Ḥanbalī circles, for which they are often accused of anthropomorphism. Ibn Rajab said, ❝…If one were to say that this is metaphorical, some will understand that it has no meaning, and reality to it, so they (i.e. his ḥanbalīs) deny *that* and distance themselves from it. And those who denied the existence of metaphors forbid the usage of this term so the aforementioned fallacy doesn’t occur, and so it doesn’t become a means to deny meanings of the Qur’an and the Sunnah.❞

He further explained that even if it is majāz (metaphorical) based on the terminology of most scholars, the ḥanbalī terminology (or at least that of some ḥanbalīs) is to use the word ḥaqīqah instead as ḥaqīqah to them is divided into two categories: 1) a meaning which the word itself renders, and 2) a meaning which is rendered by the context. The second meaning of the word ḥaqīqah based on this nomenclature is the same as that of other scholars who use the word majāz instead, and that is what they mean in this context! And whats important in relation to belief is the meaning and not the word choice!

If this is understood by a sincere and *fair* person on both sides of the equation, then much of the ṣifāt wars for which endless hours are wasted will be put to better use. And if this is read by an insincere and unfair person, then he will neither understand nor try to understand. Ibn ‘Abd al-Barr Al-Qurṭubī said, ❝From the blessings of [true] knowledge is fairness, and whosoever is unfair will not understand, nor will he try to understand.❞

I ask Allah to make us of those who understand each other even if we disagree. I ask Allah to make us of those who call for beneficial knowledge, understanding, unity, love, and fairness.

Question: Are Hanbali and Athari Aqida the same?? Was Athari `aqida ever a school like the Maturidi or Ash’ari??

Answer: Inside Islam Athari, Sunni, and Ahl al-Hadith are all synonymous with each other and with each of the Four Sunni Schools in contradistinction with those non-Sunnis that are defined, in Sunni heresiographical discourse, as denying part or all of the Athars (reports) and Hadiths that define the principles and practice of Ahl al-Sunna wal-Jama’a.

Inside Sunnism, however, the above terms differ in various ways due to further polemical meanings according to the emphasis desired by the speaker and the guidelines of his own self-definition.

For example, when Ahl al-Hadith define themselves in contradistinction of Ahl al-Raiy then the first term tends to be synonymous with Hanbalis (and Shafi’is) and the second term with Hanafis (and Malikis) although they are all Ahl al-Raiy wal-Hadith in the larger sense since, on the one hand raiy – qualified juridical opinion – is the soul of ijtihad and fiqh without which the Shari’a becomes impaired; and, on the other hand, the source-texts are no less essential to the Shari’a. Hence Imams Abu Hanifa and al-Shafi’is famous saying comparing the muhaddith to the pharmacist and the jurisprudent to the physician.

When defining ‘aqida, the distinctions similarly reflect the self-perceived and self-representating emphases of each school. In this respect the Hanbalis perceive and represent themselves as the most focused of the Sunni Schools on source-texts. In reality, insofar as those Schools are defined by their founding Imams, then all four of them are equally source-text-focused. But most self-definitions of who Ahl al-Sunna are or what Sunna and Jama’a consist in, are actually formulaic responses which are not meant to be all-comprehensive but are part of a timely, practical arsenal to help dispatch deviations to their graves.

For example, Imam Abu Hanifa said: Sunna and Jama’a are defined by loyalty to the Two Shaykhs [Abu Bakr and `Umar as Caliphs], love of the Two Sons-in-Law [`Uthman and `Ali], and [the permissibility of] wiping over leather socks [in ablution]. Yet, elsewhere (as in his Wasiyya and Fiqh al-Akbar) he also made belief in Divine foreordained destiny (qadar) and the un-createdness of the Qur’an as essential, defining articles of Sunni doctrine also. The discrepancy is moot since each definition is dictated by context and the needs of the time in which it was uttered.

Similarly, the emphasis of the Hanbali School on textualism is a legacy of the heroic stand taken by Imam Ahmad in defense of that self-defining principle of Ahl al-Sunna wal-Jama`a against Mu’tazilism: We stick to all the authentic reports narrated from the Prophet, upon him blessings and peace, and his Companions that define his and their way because this is the Prophet’s own definition of the Saved Group. That legacy became embedded in Hanbali discourse and methodology even though there are, in the `aqidas narrated from the mouth of Imam Ahmad by his students, many Ash’ari and Maturidi truisms. This is the strain that a few Hanbalis embraced in their own positively Ash’ari creeds such as Ibn `Aqil, Ibn al-Jawzi, and al-Saffarini.

Al-Saffarini (d. 1188) notably gave the following definition in his Lawami` al-Anwar: Ahl al-Sunna consist of three groups: the textualists (al-Athariyya), whose Imam is Ahmad ibn Hanbal, the Ash`aris, whose Imam is Abu al-Hasan al-Ash’ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi. and they are all one sect, the saved sect, and they are Ahl al-Hadith.

Perhaps a more satisfactory expression of the Sunni self-definition of Ahl al-Sunna is given by the great Ash’ari Imam known in absolute terms as the Ustadh: Abu Mansur `Abd al-Qahir al-Baghdadi (d. 429) in his Farq bayn al-Firaq (The Difference between the Sects). This entire book is in fact an elucidation of the hadith of the Prophet, upon him blessings and peace, of which the central part says: … and my Community shall divide into 73 sects… At the end of the book he defines Ahl al-Sunna thus:

Those that have completely mastered and codified the principles of belief [=Ash`aris and Maturidis], the Mujtahid Scholars of the four Schools of Law and their followers, the Scholars of hadith that steered clear of deviation, the Scholars of Arabic grammar that steered clear of deviation, the Scholars of tafsir that steered clear of deviation, the Sufis, the people making jihad, and the general masses of the Muslims.

Similarly al-Iji (d. 756) in the Mawaqif:

The Saved Group which is excepted from the Prophet’s hadith All of them are in the Fire except one: Those that adhere to what I and my Companions follow – these are the Ash’aris, the Salaf of the scholars of hadith, and [generally speaking] Ahl al-Sunna wal-Jama`a.

While al-Haytami, al-Baydawi, and al-Saharanfuri say: When we use the term Ahl al-Sunna wal-Jama`a, what is meant are the Ash’aris and the Maturidis.

Imam `Abd Allah ibn `Alawi al-Haddad (d. 1132) said:

If you look with a sound understanding into those passages relating to the sciences of faith in the Book, the Sunna, and the sayings of the Salaf… you will know for certain that the truth is with the party called Ash’ari, named after the Shaykh Abu al-Hasan al-Ash’ari, Allah have mercy on him, who systematized the foundations of the creed of the people of the truth and recorded its earliest versions, these being the beliefs which the Companions and the best among the Successors agreed upon. The Maturidis are the same as the Ash’aris in the above regard.

Al-Basra is where 1 of the 10 Mushaf of Sayyiduna Uthman Ibn al-Affan (radhiyallahu anhu) was sent. Sayyiduna Ali Ibn Abi-Talib (radhiyallahu anhu) wrapped the black Imamah around the head of his student, Imam Hasan al-Basri (rahimahullah) and licensed him to teach.

Imam Hasan al Basri (rahimahullah) did the same thing to his student Imam Habib al-Ajami (rahimahullah).

Imam al-Ajami (rahimahullah) did the same thing to Imam Sufyan Ibn al-Uyaynah (rahimahullah).

With the exceptions of Imam Ibn al-Jawzi (rahimahullah), all these Imams were Palestinians and this is part of the story of how this strand of Islam spread from Makkah to Medina to Palestine and the whole world.

In sha Allah, I feel all of us who follow this beautiful Madh-hab should know this.

It is mentioned in Dars e Tirmidhi of Hadhrat Mufti Taqi Uthmani maddazilluhu under the hadeeth:

“…that Nabi salallahu ῾alayhi wasallam used to pray jumu’ah when the sun had declined..”[1]

According to the majority of Ulama’ the meaning of the hadeeth is that Rasulullah salallahu ῾alayhi wasallam would pray jumu’ah right after the Zawaal of the sun (zenith). Hence, the time for Jumu’ah Salah according to the majority is same as that of Dhuhr.

However Imam Ahmad ibn Hanbal rahimahullah and some Ulama’ of Dhahiriyyah view Jumu’ah Salah to be permissible even before the Zawaal. According to them the starting time of Jumu’ah Salah is Dahwatul Kubra’[2].

Their evidence is the famous narration of Sahl bin Sa’d radhiyallahu anhu.

“…we neither used to have breakfast in the time of Rasulullah salallahu ῾alayhi wasallam nor used to have our siesta until after Jumah.”[3]

The reason for their deduction from this narration is the use of the word “al ghada’” which according to linguistics refers to that food which is partaken “after sunrise but before Zawaal”. Hence this hadeeth would mean that the sahaba radhiyallahu anhum used to eat their breakfast before zawaal and after having finished their Jumu’ah Salah. This necessitates that the Jumu’ah must have been much before the Zawaal.

Response to this is that although “al ghada’” linguistically refers to the meal taken before Zawaal, but if someone were to partake their afternoon meal after Zawaal, then that meal can be generally and contextually included under “al ghada’”. An example of this is how Rasulullah salallahu ῾alayhi wasallam mentioned about Sehri (food before Subah Sadiq), “…hasten towards al ghadaa al Mubarak”[4]. It can never be deduced from this narration that Sehri can be eaten after sunrise.

Imam Bukhari rahimahullah has mentioned an evidence contrary to the deduction of Imam Ahmed ibn Hanbal rahimahullah through the narration wherein Sayyidatuna Ayeshah radiallahu anha says, “They used to go after noon towards Jumu’ah, so go after noon in the same manner like them”[5] The usage in this hadeeth is “rawaah” and the word “rawaah” is linguistically specific to leaving after zawaal.

Another strong evidence of Imam Ahmad ibn Hanbal rahimahullah is the statement of Sayyiduna Abdullah ibn Saydan rahimahullah who says, “I witnessed the day of Jumu’ah along with Abu Bakr (radhiyallahu anhu) and his salah and khutbah was before the mid-day. Then I witnessed the day of Jumu’ah along with ‘Umar (radhiyallahu anhu) and his salah and khutbah was just about at the mid-day. Thereafter I witnessed the day of Jumu’ah along with ‘Uthman (radhiyallahu anhu) and his salah and khutbah was after declining of mid-day and I never saw anyone finding fault with that and negating that.”[6]

In response to this Hadeeth Hafiz ibn al Hajar rahimahullah has placed his concern that Sayyiduna Abdullah ibn Saydan rahimahullah is da’eef (weak). Hadhrat Shah Saheb rahimahullah has mentioned that this contention of Hafiz ibn al Hajar rahimahullah is not correct. The reality of the matter is that Abdullah ibn Saydan rahimahullah is one of the elder Tabi’een and Hafiz ibn Abd al Bar rahimahullah has included him among Sahabah. Ibn Hiban rahimahullah has mentioned him as thiqqah (strong). Hence, this hadeeth cannot be rejected based on strength of the sanad.

A plausible response to this narration is that mid-day although is a particular time of the day which occurs, yet it can be generalized over a broad range of time period as well. So much so, that sometime after-noon is also metaphorically called mid-day. The intent in the hadeeth in reality is to mention the action of the three Khulafa’ and the sequence in their actions. Hence the reason of mentioning would be that Sayyiduna Abu Bakr radhiyallahu anhu would pray Jumu’ah so quickly after the passing of Zawaal, that one could still say that it is not even mid-day (Zawaal). Sayyiduna ‘Umar radhiyallahu anhu would pray a bit later such that one would say that it was mid-day at the time. Sayyiduna Uthman radhiyallahu anhu would delay it to the extent that no one would be able to doubt that it is at mid-day.

A similitude of this is mentioned in Sunan Nasa’i where “Sayyiduna Anas radhiyallahu anhu mentions, ‘When Nabi salallahu ῾alayhi wasallam would come home (from a journey) he would not unmount except that he would pray Dhuhr.’ So it was said, ‘even if it were mid-day?’ so he answered, ‘yes, even it were mid-day’.” Now it is obvious that no one takes the meaning that Nabi salallahu ῾alayhi wasallam would pray Dhuhr before the Zawaal or at Zawaal, rather it means that he would pray Dhuhr so early that it would be doubtful whether it is still Zawaal or not. This is the meaning of the narration of Sayyiduna Abdullah ibn Saydaan rahimahullah.

[2] Dahwatul Kubra is the mid-point between Subah Sadiq and Sunset, while Zawaal is the mid-point between Sunrise and Sunset. Since Subah Sadiq marks the beginning of the time of Fajr Salah, it is much before the sunset. While calculating the mid-point between Subah Sadiqh and Sunset, this result will be before the Zawaal. In fact this time delay will be exactly half of the time between Subah Sadiq and Sunrise (i.e. the total time of Fajr Salah of that day).

The following Tafseer of Istiwa alal Arsh appears in Tafseer Mukammal Bayaanul Qur’aan under the Aayat in Surah A’raaf:
“Then He established (and manifested) Himself on the Arsh (which resembles the Throne of a King, in a manner befitting His Sublime Self).”

This is precisely the view of the Jumhoor Salaf [Overwhelming majority of the Former Ulama], i.e.:

• Istiwa is in its literal sense.

The nature of the literal meaning is entrusted to Allah Ta’ala. Delving in the reality of it is prohibited.

This prohibition is only logical because our mental perception is incapable of comprehending it [the reality of Allah Ta’ala’s Istiwa]. This is like a person who is born blind will be advised not to delve into the nature of colour, for the same reason [i.e. he is incapable of comprehending the nature of colour].

And beware of comparing His [Allah Ta’ala’s] Istiwa to your Istiwa, for indeed the nature of an attribute differs in relation to the holder of the attribute. Zaid ‘settling’ somewhere is not like the mind settling on an issue. Similarly, the length of a stick is not the same, i.e. it does not share the same reality, as the length of night, not withstanding the fact that both ‘settling’ and ‘length’ are in their literal sense (in the two examples mentioned).

When the Mustawi [that is, the Being Who has established and manifested Himself on the Arsh] is unfathomable in His Essence, His Istiwa will undoubtedly be unfathomable in reality. Thus, there is no way to judge One Whose reality is unfathomable with an entity whose reality is fathomable. Your Istiwa is inconceivable for Allah Ta’ala.

The safest course is not to discuss this issue and leave the nature of it to Allah Ta’ala.

The approach of the illustrious Salaf [i.e. Predecessors, Former Ulama] was that the Nusoos [Quraanic Texts and Ahadeeth—here reference is to the allegorical texts] are in their literal senses. However, the nature and essence of it is not known.

Istiwa and Uluw [Loftiness] do not necessitate direction. If direction is declared [for Allah Ta’ala as the deviate Salafis fallaciously claim, that Allah Ta’ala is above on His Throne] then the nature of Istiwa is specified which is in violation to the belief of the illustrious Salaf as they unequivocally state that the reality [of Istiwa] is not known.

To summarize, there are two dimensions to Istiwa and Uluw:

Declaring direction [for Allah Ta’ala].

Without declaring direction, in fact, declaring no direction.

The first is the doctrine of the Mujassimah [a deviant sect who subscribe to anthropomorphism] and the second is the doctrine of the Ahlus Sunnah in which the Muhadditheen and Soofiyah both are included.

Direction [for Allah Ta’ala] is negated traditionally and rationally. In tradition, on the basis of the Aayat: “There is none like unto Him.”

Rationally, for this reason that direction is created and non-eternal, whereas Allah Ta’ala is pure from the attribute of non-eternity, as the location of non-eternity is also non-eternal.

And, how beautifully did Imam Maalik put it when he was asked about this [i.e. Istiwa alal Arsh]: “Istiwa is known, the manner is unknown, delving into it is bid’at and belief in it is incumbent.”— Marginal Notes of Nibraas with reference to Sharhul Fiqhil Akbar by Mulla Ali Qaari.

The bid’at and dhalaalat (innovation and deviation) of the modernist Salafis is thus manifest from Imam Maalik’s statement. They have raised and dabbled into this issue without fear for the delicate nature of the subject, thus exposing their Imaan and the Imaan of innocent Muslims to kufr. May Allah Ta’ala protect us from transgressing the limits.

This brings us to the question: Where is Allah Ta’ala? This question too, like the previous mas’alah is delicate and delving into it is unwise. In fact, for us who lack expertise in Shar’i Uloom to discuss the issue is fraught with perils for our Imaan. And, even if we possessed deep knowledge of the Shariah and Islamic Sciences, then too words lack the scope to describe this as well as all the Infinite Attributes of Allah Azza wa A’laa.
The minimum requirement is that we believe in the following:

Allah Ta’ala declares:

“East and west belongs to Him. Thus, wherever you turn, the Face of Allah is there.”

Thus, the Face of Allah Ta’ala is everywhere. In what way and in which manner is not for our concern. In fact, it is kufr to probe the details.

Allah Ta’ala declares:

“Be aware that indeed He encompasses everything.”

Thus, everything is surrounded and encompassed by Him. Nothing escapes Him and nothing is beyond Him. This much we believe and it is part of our categorical Faith. How He encompasses everything is beyond the limit of our finite minds.

Allah Ta’ala declares:

“And He is with you wherever you are.”

The above Aayat also asserts the Presence of Allah Ta’ala to be everywhere. We do not know the kaif or manner and nature of His presence. This is the belief of the illustrious Soofiyah whom the Salafiyyah (Salafis) target with slander. The scope of this treatise does not permit a detailed rebuttal of the Salafi slander levelled against the honourable Soofiyah and Mashaaikh of Tasawwuf. Our purpose here is simply to provide the essential dalaail and basis for the Mathhab and Maslak of the Hanafiyyah, Soofiyah and Jumhoor Ahlus Sunnah wal Jama’ah.

Shaikh Shamsud Deen Ramli Shaafi’i (Rahmatullahi alaih) in his Fataawa cites an incident of a person who offensively questioned a Soofi [Saint, Buzrug]: “Where is Allah?” The anti-Mathhab Madinah University students rudely pose the same question to Musallis in Masjid-e-Nabawi. The Buzrug gave the following apt reply: “Be gone! Are you searching with your eyes where? Allah Ta’ala declares: ‘And He is with you wherever you are.”

Rasoolullah (Sallallahu alaihi wa sallam) said: “If you send a rope down to the bottom-most earth, it will come to Allah.”

The Hadeeth clearly rebuts the Salafi view of Allah Ta’ala being confined to the skies. As stated earlier, Allah Ta’ala is free from time, place, direction and limit.

Hazrat Ali (Karramallahu wajhahu) sums up the Aqeedah [Tenet of Faith] of the Ahlus Sunnah as follows: “I recognise my Rabb with that which He Himself has made me recognise Him. He cannot be perceived with the senses and He cannot be judged according to humans. He is near in His absence, yet far in His presence. He is above everything, yet nothing will be said to be below Him. He is in front of everything, yet nothing will be said to be in front of Him. He is in everything unlike one thing in another. Thus, Glory to that Being Who is such whilst nothing else is like that.”

A poet said it very beautifully:

“We can think about You, but we cannot fully comprehend You.”

Salafis question Allah Ta’ala’s Omnipresence by disgorging the following profanity: “Is He in the toilet when you are in the toilet?” Allah Ta’ala instructs us to respond to the drivel of the ignoramuses in the following manner:

(Salaam to you! We do not quarrel with the juhalaa.) (Insha Allah we will refute this drivel soon)

In short, Allah Ta’ala’s Presence is everywhere, i.e. He is Omnipresent, in a manner He knows best.

(Taraweeh) is a highly emphasised recommended prayer [1]. It was called that because after they used to pray four units they would rest for a short while. [2] ([it] is 20 rak’ah) due to what Abu Bakr ‘Abdul ‘Azeez narrated in ‘ash-Shaafi’ on the authority of Ibn ‘Abbas (radhiyallahu anhu) that the Prophet (sallallaahu alayhi wasallam) used to pray 20 rak’ah in the month of Ramadan. [3] (it is prayed) in units of two (in congregation as well as the witr prayer) [4] in the mosque in the beginning of the night (after the ‘isha prayer) and better to pray it after its sunnah (in Ramadan) [5] due to the hadeeth found in the two saheehs which was reported by A’ishah (radhiyallahu anha) who mentioned that he (sallallaahu alayhi wasallam) prayed it for some nights and they prayed it with him, then he would not come out and prayed it in his house for the rest of the month, and he (sallallaahu alayhi wasallam) said: “I feared that it would become obligatory upon you and you would be unable to perform it.” [6] It was reported in al-Bukhari that ‘Umar (radhiyallahu anhu) gathered the people together and were led in the Taraweeh prayer by Ubayy bin Ka’b (radhiyallahu anhu). [7] Imam Ahmad (rahimahullah) and at-Tirimidhi reported that the Prophet (sallallaahu alayhi wasallam) said: “Whoever prayed with the Imam until he finishes will have written for him that he prayed for the entire night.”[8] (The one who prays tahajjud should pray witr) i.e. the one who prays after he sleeps (after it) i.e. after his tahajjud [9] due to the statement of the Prophet (sallallaahu alayhi wasallam): “Make your last prayer at night odd.” Agreed upon. [10] (If one prays with his Imam) and prayed witr with him or prayed witr by himself, and then wanted to pray tahajjud, should not annul his witr [11] rather pray without praying witr. [12] And if (he should make it even by adding one extra rak’ah) i.e. added to his witr which he prayed behind the Imam; one rak’ah, then it is permissible.

Moreover, he will attain the reward of following the Imam as well as making witr his final prayer. [13] (And it is disliked to pray supererogatory prayers between them) i.e. between the taraweeh prayers. Al Athram reported that Abu Dardaa’ (radhiyallahu anhu) saw some people praying between taraweeh and said: ‘What prayer is this? Are you praying whilst the Imam is in front of you? Indeed, the one who seeks other than our way is not from us.’ [14] (But Ta’qeeb is not) disliked which is to pray (after it) i.e. after taraweeh and witr (in congregation). [15] This is due to the statement of Anas (radgiyallahu anhu): ‘Do not return except for some good that you hope for’. [16] Likewise it is not disliked to do tawaaf between taraweeh. [17] It is not recommended for the Imam to recite more than the whole Qur’an (throughout Ramadan) in taraweeh [18] unless the people prefer to increase upon that. [19] Likewise, it is not recommended for him to recite less than the entire Qur’an in order to attain the reward of it.

Explanation:

[1] In Ramadan according to the consensus of the Muslims. The Prophet (sallallaahu alayhi wasallam) established it according to the hadeeth of ‘A’ishah (radhiyallahu anha) which will be mentioned soon. It is not considered to be a newly invented matter by ‘Umar (radhiyallahu anhu). It is also considered to be from the manifest emblems of this religion. It has been mentioned (in importance) before the daily recommended prayers due to the Prophet’s (sallallaahu alayhi wasallam) performance of it and his affirmation of it, as well as the agreement of the companions that it is to be performed in congregation according to the command of the rightly guided caliph, ‘Umar (radhiyallahu anhu), who the Prophet (sallallaahu alayhi wasallam) commanded us to follow in his statement: “Follow my sunnah and the sunnah of the rightly guided caliphs”. The companion’s performance of this prayer is well known and has been received by the ‘ummah from the early generations up until today. There are also many narrations that state the virtue of this prayer such as the hadeeth: “Whoever stood in prayer in Ramadan with iman and hope for its reward will have his sins forgiven.” (Agreed upon). It is not considered to be an obligation since the Prophet (sallallaahu alayhi wasallam) prayed it with his companions for two or three nights then left it saying: “[I left it] out of fear that it would become obligatory upon all of you and then you would be unable to perform it.”

[2] Some linguists stated that Taraweeh is the plural of Tarweehah, which in origin is a name given for the practice of sitting. Then it was used to refer to the sitting that takes place every four units of prayer during the nights of Ramadan so that people could rest, or because they used to rest after every two units of prayer. It was stated in al Misbaah: The term: ‘arihna bis-salaah’ (lit. soothe us by the prayer) means to establish the prayer. Thus praying achieves a sense of raahah (repose/tranquillity). Thus the word taraweeh has been derived from that word. It (i.e. Taraweeh) is prayed in the month of Ramadan. It was stated in Al Furoo’: ‘One (can) rest between every 4 unit of prayer according to the agreement of the scholars, and supplicate therein. This was done by the pious predecessors. However, there is no harm in leaving that.”

[3] This was reported by Ibn Abi Shaybah. However, the chain of narration contains Ibrahim bin ‘Uthman who is considered to be weak according to the agreement of the scholars. Al Bayhaqi narrated in ‘al Ma’rifah’ on the authority of Saa’ib bin Yazeed who said: ‘We used to pray at the time of ‘Umar (radhiyallahu anhu) 20 rak’ah as well as witr.’ Imam an-Nawawi said: ‘its chain of narration is saheeh.’ Malik also reported as well as others that: the people used to offer 23 rak’ah in the time of ‘Umar (radhiyallahu anhu) during the month of Ramadan. Thus 20 was the established practice of the rightly guided caliphs. Al Qaadhi said: ‘There is no difference of opinion that there is no specific limit that one cannot go beyond or decrease from. Rather the difference of opinion lies in how much the Prophet (sallallaahu alayhi wasallam) exactly prayed and what he chose for himself to pray.’ It has been reported from the Prophet (sallallaahu alayhi wasallam) through multiple chains of narration that he did not pray more than 11 rak’ah in Ramadan or outside of Ramadan, and according to another narration; 13. When the Prophet (sallallaahu alayhi wasallam) became old he would pray 9 or 7 rak’ah. It was the case that Imam Ahmad as well as well as the majority of scholars chose 20 rak’ah since the night prayer is an act of worship which its reward for it is increased the more it is performed. This is something the scholars do not dispute over.

[4] i.e. the tasleem is performed every two rak’ah due to the hadeeth: “The night prayer should be prayed in units of two.” The witr should be performed with two (sets of) tasleems as has already been mentioned. It is more virtuous to perform it in congregation rather than individually according to the consensus of the companions as well as scholars. It is however permissible to pray it individually. Malik and Shaafi’e said: ‘it is better to pray it at home’ due to the narration: “The best prayer of a person is at home unless it is an obligatory prayer.” Al Baghawi and others stated: ‘The difference of opinion lies in the case for the one who has memorised the Qur’an and does not fear becoming lazy if he prayed by himself as well as congregation in the mosque being affected by his absence. If any of these conditions are not met, than praying in congregation is more virtuous without any dispute.’

[5] Ibn Taymiyyah stated: ‘This is according to the agreement of the pious predecessors and the leaders of the Muslims. It is also called: Qiyaamu Ramadan as the Prophet (sallallaahu alayhi wasallam) stated: “Indeed Allah has ordained upon you fasting in Ramadan and praying in Ramadan (Qiyaamahu [i.e. Qiyaamu Ramadan] so the one who fasts and prays will have his sins forgiven.” As for it being held at the beginning of the night, then this is because the people used to do this in the time of ‘Umar (radhiyallahu anhu) and it will be seen that they used to extend it towards the end of the night. As for the statement: ‘It is better to pray it after its sunnah’ i.e. it is better to pray taraweeh after the ‘isha prayer after its sunnah due to the emphasis of the sunnah of ‘isha. It is however permissible for one to pray it between ‘isha and its sunnah, however it is better to pray it after ‘isha’s sunnah due to what (Ahmad) stated. Al Majd stated: ‘This is because it is disliked to delay the sunnah of ‘isha beyond the preferred (mukhtar) time of ‘isha, thus to follow ‘isha with its sunnah is better.’ Likewise it is permissible if one was to pray it after witr and before fajr, but it will not be accepted to pray it before ‘isha according to consensus. Ibn Taymiyyah stated: ‘Whoever prays it before ‘isha has traversed the path of the innovators, and once fajr has enters, the time for the prayer would have elapsed.’ The (timing of it) as stated by al ‘iqnaa’ & others is as follows: ‘Its timing begins after ‘isha & its sunnah, before witr up until the second fajr.

[6] What is apparent is that he (sallallaahu alayhi wasallam) feared that praying during the nights of Ramadan in congregation would become obligatory for the people due to his (sallallaahu alayhi wasallam) continual observance of the prayer. It was reported in the saheeh (i.e. Bukhari): ‘On the fourth night the people were unable to fit into the mosque’ and in the hadeeth of Zayd: ‘Until I feared that it would become obligatory upon all of you, and if it was prescribed for you, you would have not been able to do it.’ The shaahid (point of note) lies in his statement: ‘They prayed with him and he acknowledged that’. He (sallallaahu alayhi wasallam) also said: “Whoever prayed with the Imam until he finishes will have it written for him that he prayed for the whole night.” The companions used to pray it in the mosque at first in separate groups during his lifetime whilst he was aware of that and acknowledged what they were doing.

[7] Imam Ahmad (rahimahullah) stated that ‘Ali (radhiyallahu anhu), Jaabir and ‘Abdullah used to pray in congregation, and the companions continued to do this. It was also reported by al Bayhaqi & others that ‘Ali used to appoint an Imam for the men and an Imam for the women.

[8] This is an encouragement to pray with the Imam (until he finishes), and is more stressed than an absolute sunnah. If they delayed taraweeh or part of it towards the end of the night or extended the prayer to then end of the night; then that it better. Allah says: “Verily, the rising by night (for Tahajjud prayer) is very hard and Most potent and good for governing (the soul), and Most suitable for (understanding) the word (of Allâh).”(73:6). This is a time that Allah descends and says: ‘Is there anyone in need of something, is there anyone seeking forgiveness, is there anyone seeking to repent?’ And it is (better to delay the prayer) during the last ten nights, and Ibn Taymiyyah preferred that one spend the night in prayer. He stated: ‘To pray some of the nights in entirety has been reported in the sunnah. It was reported in the two Saheehs that: ‘When the last ten nights entered he (saw) would spend the night in prayer and awoke his family and tightened his waist wrapper.’ It was also reported in at-Tirmidhi that: ‘Towards the end of the month, he (sallallaahu alayhi wasallam) would call his family and prayed with them so that they would fear that the time of suhoor would pass by them’ and the companions used to extend their prayers in the last ten nights close to the time of fajr as was reported in many narrations. Abu Dawud reported that ‘Umar (radhiyallahu anhu) said: ‘To delay the prayer towards the end of the night is the sunnah of the Muslims.’ And Imam Malik reported that ‘Umar (radhiyallahu anhu) commanded Ubayy and Tameem to lead the people in prayer with chapters that were longer than 100 verses (mi’een) such that people would lean on their sticks due to the length of the prayer, and we did not leave until fajr had almost entered.’ He also reported that Ubay said: ‘When we used to finish from our night prayers in Ramadan we would hurry our servants in serving suhoor out of fear that fajr would enter.’ Likewise, the hadeeth: “Indeed, the prayer towards the end of the night is witnessed (mashoodah), and that is better.” There is no dispute over this, and likewise to depend on a stick for the night prayer is permissible according to the agreement of the scholars.

[9] Tahjjud is a prayer which is performed at night or after sleeping at night. Al Jawhari stated: ‘hajada & tahajjada means to sleep at night and it also means to stay awake. Thus it is from the verbs that have opposite meanings. From this, the word the term for the night prayer; tahajjud was formed.

[10] The Prophet’s (sallallaahu alayhi wasallam) witr used to end towards the end of the night, and there are many authentic narrations that show this. Thus if one does not want to pray tahajjud, should pray witr with the Imam to attain the reward of praying in congregation.

[11] The description of annulling his witr for the one who wants to pray more after his witr is as follows: he prays one extra rak’ah intending to annul his witr and then after completing that extra rak’ah it would be as if he prayed an even (shaf’) amount of rak’ah. Then he prays whatever he wishes in units of two and then concludes with witr with one rak’ah due to the narration: “There are no two witr in one night”. A’ishah (radhiyallahu anha) was asked about the one who annuls his witr to which she replied: ‘He is the one who plays with his witr, if he wishes to leave the taraweeh and pray witr at the end of the night should do that.’

[12] i.e. he should pray an even amount of prayers until the second fajr, since it has been established that the Prophet (sallallaahu alayhi wasallam) used to pray 2 rak’ah after witr and not conclude with another witr since the 1st witr sufficed. This is due to the narration: “There are no two witr in one night.” Reported by Ahmad & Abu Dawud. This is the opinion of the majority of scholars such as Malik, ibn al Mubarak, ash-Shafi’ee, Ahmad and others. This narration was also declared authentic by at-Tirmidhi & others. This is also because the witr that he (sallallaahu alayhi wasallam) has prayed was completed and thus it is not deemed correct to nullify it after completing it.

[13] This is also the case if the Imam appointed somebody else to lead them for that ra’kah. Thus, if the Imam finished the prayer the other person will come and lead the people in prayer for that rak’ah in order to attain the virtue of praying in congregation as well as attaining the reward of making witr the last prayer of the night. And the evidences for the virtue of that have already been mentioned.

[14] Similar has also been reported from ‘Ubaadah and ‘Uqbah bin ‘Aamir. It was mentioned to Imam Ahmad (rahimahullah) that some companions permitted this and thus replied: ‘That is falsehood (baatil)’. That is the case because it shows that the person is not content with the Imam. This all applies if there was no large gap been between the prayers; for example if the Imam left the mosque or the Imam delayed part of the prayer towards the end of the night, which in that case; is permissible. As for the aforementioned al Athram, then his full name is Ahmad bin Muhammad bin Haani’ at-Taa’ee, of the great scholars of Islam and the author of as-Sunan and other works. He narrated from Imam Ahmad, ‘Affan and others. Imam an-Nasaa’ee narrated from him as well as others. He died in the year 260 AH.

[15] Al Majd and others stated: if the prayer was delayed to midnight it is not disliked according to the mathhab, even if they prayed supererogatory prayers after resting, or if they prayed towards the end of the night. This was explicitly stated by Imam Ahmad and his view was chosen by many.

[16] He used to see no problem with that since it is an act of worship, even if they delayed it towards the end of the night.

[17] What is apparent is that the sunnah of tawaaf is also not disliked due to what has been mentioned. This is the case even if they returned to it before sleep or they did not delay it to midnight.

[18] This is in order not to make it difficult for the people. This was stated by al Qadhi and others. Imam Ahmad said: ‘He should recite in the month of Ramadan that which is easy for the people and not make it difficult for them, especially in the shorter nights. It was stated in al Ghunyah: ‘One should not recite more than the whole Qu’ran (throughout Ramadan) as it might be difficult for the people as well as result in them leaving the prayer, and thus his sin will become greater.’ It was also said that one should look into the state of the people. Ibn Taymiyyah also stated as previously mentioned that the best for the one who cannot manage a lot; is to lighten the prayer for him.

[19] In such a case, it is recommended according to consensus.

[20] i.e. the reward of the khatmah. Thus the people should be able to listen to the entire Qur’an with him. Ibn Taymiyyah stated that to recite the (entire) Qur’an in taraweeh is recommended according to the agreement of the scholars of the Muslims. In fact, one of the intended objectives of taraweeh is to recite the Qur’an so that people can listen to the speech of Allah. This is the case since Ramadan was the month in which the Qur’an descended, and in this month Jibreel used to revise the entire Qur’an with the Prophet (sallallaahu alayhi wasallam). The Prophet (sallallaahu alayhi wasallam) was also the most generous of people and he used to be even more generous in Ramadan when he used to meet Jibreel and revise the Qur’an with him. One should try and finish the Qur’an in the last taraweeh before the rukoo’, and it is recommended for one to supplicate after that as was stated by Imam Ahmad. He also used in support of his view that he saw the people of Shaam as well as Sufyan bin ‘Uyaynah doing that. It was also transmitted from the people of Basrah that they used to do that in addition to ‘Uthman and other companions. And there is no harm if a person was to raise his hands in doing so. Likewise many scholars recommended that. Ibn Taymiyyah had a supplication for the khatm of the Qur’an which was very comprehensive. He said: ‘It was reported that there is a supplication that is answered at the time of a khatmah. Thus if a person supplicated at the end of a khatmah for himself, his parents, his scholars, the believing men & women etc, then that is legislated.’ It is befitting that the one who delays part of the taraweeh in the last ten nights to do so to the last part of the night, so that those who didn’t attend the first part could attend the second part. Likewise they can begin another khatmah so that those who attend the second part of the prayer can listen to the entire Qur’an.